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Strange names of God: The missionar...

Kim, Sangkeun.

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Strange names of God: The missionary translation of the divine name and the Chinese responses to Matteo Ricci's Shangti in late Ming China, 1583--1644.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	Strange names of God: The missionary translation of the divine name and the Chinese responses to Matteo Ricci's Shangti in late Ming China, 1583--1644./
作者:	Kim, Sangkeun.
面頁冊數:	418 p.
附註:	Advisers: Andrew Walls; Richard Young; Charles Ryerson.
Contained By:	Dissertation Abstracts International62-03A.
標題:	History, Asia, Australia and Oceania. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3008631
ISBN:	0493180419

Strange names of God: The missionary translation of the divine name and the Chinese responses to Matteo Ricci's Shangti in late Ming China, 1583--1644.
Kim, Sangkeun.

Strange names of God: The missionary translation of the divine name and the Chinese responses to Matteo Ricci's Shangti in late Ming China, 1583--1644. - 418 p.

Advisers: Andrew Walls; Richard Young; Charles Ryerson.

Thesis (Ph.D.)--Princeton Theological Seminary, 2001.

The present dissertation provides a historical survey of “the transformation of Christian faith” through cross-cultural missionary translation of the divine name of the Christian God with the specific case of Matteo Ricci's translation, <italic>Shangti</italic>, and the Chinese intellectuals' responses to the strange name of God in late Ming China (1583–1644). Andrew Walls' emphasis on the transformation of Christian faith through cross-cultural missionary translation is examined with a non-primal Chinese case for the first time. The author argues that the agents of the transformation of Christian faith in the Christian history of China are not only the Jesuit missionaries and first Chinese Christians but also the anti-Christian Chinese intellectuals, who owned a far more accurate understanding of the Christian God, <italic> Shangti</italic>, than the first Chinese converts.

ISBN: 0493180419Subjects--Topical Terms:

626624
History, Asia, Australia and Oceania.

Strange names of God: The missionary translation of the divine name and the Chinese responses to Matteo Ricci's Shangti in late Ming China, 1583--1644.
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245 1 0 $a Strange names of God: The missionary translation of the divine name and the Chinese responses to Matteo Ricci's Shangti in late Ming China, 1583--1644.
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500 $a Advisers: Andrew Walls; Richard Young; Charles Ryerson.
500 $a Source: Dissertation Abstracts International, Volume: 62-03, Section: A, page: 1075.
502 $a Thesis (Ph.D.)--Princeton Theological Seminary, 2001.
520 $a The present dissertation provides a historical survey of “the transformation of Christian faith” through cross-cultural missionary translation of the divine name of the Christian God with the specific case of Matteo Ricci's translation, <italic>Shangti</italic>, and the Chinese intellectuals' responses to the strange name of God in late Ming China (1583–1644). Andrew Walls' emphasis on the transformation of Christian faith through cross-cultural missionary translation is examined with a non-primal Chinese case for the first time. The author argues that the agents of the transformation of Christian faith in the Christian history of China are not only the Jesuit missionaries and first Chinese Christians but also the anti-Christian Chinese intellectuals, who owned a far more accurate understanding of the Christian God, <italic> Shangti</italic>, than the first Chinese converts.
520 $a Chapter one examines the late sixteenth-century Thomistic orientation in the early Jesuit curricula and educational directives. Chapter two presents the early Jesuit missionaries' translation of the divine name in Japan (Francis Xavier), Peru (José de Acosta) and South India (Roberto de Nobili) in a case study format. Chapter three discusses the translation of the divine name before Ricci's <italic>Shangti</italic>, which includes the translation of the Nestorians, the Keifeng Jews, the Franciscans, the Dominican Juan Cobo, and the Jesuit Michele Ruggieri. Western missionaries' divided responses to Ricci's translation and a brief historical survey of the Chinese term controversy issues after 1644 are then presented. Chapter Four provides the examination of the pre-existing semantic distribution of <italic>Shangti</italic> in China. It is followed by the examination of Chinese intellectuals' varied responses to Ricci's <italic>Shangti</italic>, with the intellectuals divided into three groups, viz. the Christian converts (Hsü Kuang-ch'i, Li Chih-tsao, and Yang Ting-yün), the “Permitting” Confucian scholars, and the “Opposing” anti-Christian intellectuals. The study wraps up with an argument that through the anti-Christian intellectuals' ideological rejection of what they considered to be the barbarous mistranslation of <italic> Shangti</italic>, which was presented in the <italic>Sheng-ch'ao P'o-hsieh-chi </italic>, for example, <italic>Shangti</italic> ironically underwent a semantic transformation as the Christian “God” in the Chinese semantic domains.
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